"drowpathikku AbhaththilE pudavai surandhadhu thirunAmamirE"
Draupadi did not perform saranAgathi though she used the
word "raksha mAm sharanAgatam". So, it was the Govinda nAmam that
helped her and not her saranAgathi. This is from swAmi
pillailokachAriar's choornikai(vachanabhooshanam?).
Link:
http://www.ibiblio.org/sripedia/oppiliappan/archives/jan05/msg00010.h
tml
adiyEn,
dAsan
--- In ramanuja@xxxxxxxxxxxxxxx, Varadhan T A <tavaradhan@xxxx>
wrote:
> srImathE rAmAnujAya namah
>
> dear devotees,
> srI padmanabhan svAmi requested me to forward a series of mails on
draupadi saraNagathi. Attached is part 1.
>
> adiyEn rAmAnuja dAsan,
> varadhan
>
>
>
> SRIMATHE RAMANUJAYA NAMAHA.
>
> Dear Smt Subha Narayanan,
>
> You have raised some pertinent questions, the answers for which
can be many depending upon one's understanding of scriptures. Let me
attempt one based on how I understand them. I planned to write my
views in 2 parts, one on how Draupadi was nowhere near thought of
vengeance and how the concept of 'sharanagathi' is to be understood
and interpreted. Meantime I read sri Sudharshan swami's mail to you,
and am sending the first part now and deferring the 2nd part to know
what he is going to say.
>
> First of all, the original text does not speak about any display
of anger, outrage or revenge by Draupadi. She presents herself as
piteous, sufficiently humiliated and yet having full faith in the
sense of morality of Yudhishtra. On a couple of occasions, it was
Bhima who shows anger against his eldest brother and takes the
kauravas to task, but never once does Draupadi display her anger
against the perpetrators of crime. Such descriptions must have been
added in later day versions. I request you to go to
http://www.ibiblio.org/sripedia/ebooks/mb/m02/m02066.htm
>
> to read the original version. (My thanks to Sri Krishnaswamy swami
who sent me this link.)
>
> Let me highlight two instances for immediate reference for you.
When the Pandavas were leaving for the forest, after having been
made to play dice once again, after the humiliation of Panchali was
over, it was the cunning words of Dussasana that provoked Bhima to
make the terrible vow. (earlier too, after the humiliation to
draupadi was done, Bhima pledges to vanquish the perpetrator) He
made vows on the behalf of others too, which were eventually
seconded by other brothers themselves. But Panchali was quiet. This
is how the scene unfolds:-
> Dussasana says, "And O Yajnaseni, what joy will be thine upon
beholding in the woods these thy husbands dressed in skins and
thread-bare rags, deprived of their wealth and possessions. Elect
thou a husband, whomsoever thou likest, from among all these present
here. These Kurus assembled here, are all forbearing and self-
controlled, and possessed of great wealth. Elect thou one amongst
these as thy lord, so that these great calamity may not drag thee to
wretchedness. 'The sons of Pandu now are even like grains of sesame
without the kernel, or like show-animals encased in skins, or like
grains of rice without the kernel. Why shouldst thou then longer
wait upon the fallen sons of Pandu? Vain is the labour used upon
pressing the sesame grain devoid of the kernel!'
>
> "Thus did Dussasana, the son of Dhritarashtra, utter in the
hearing of the Pandavas, harsh words of the most cruel import. And
hearing them, the unforbearing Bhima, in wrath suddenly approaching
that prince like a Himalayan lion upon a jackal, loudly and
chastisingly rebuked him in these words,--Wicked-minded villain,
ravest thou so in words that are uttered alone by the sinful?
Boastest thou thus in the midst of the kings, advanced as thou art
by the skill of the king of Gandhara. As thou piercest our hearts
hear with these thy arrowy words, so shall I pierce thy heart in
battle, recalling all this to thy mind. And they also who from anger
or covetousness are walking behind thee as thy protectors,--them
also shall I send to the abode of Yama with their descendants and
relatives."
>
> Vaisampayana continued,--Unto Bhima dressed in deer-skins and
uttering these words of wrath without doing any thing, for he could
not deviate from the path of virtue, Dussasana abandoning all sense
of shame, dancing around the Kurus, loudly said, 'O cow! O cow!'
>
> Bhima at this once more said,--Wretch darest thou, O Dussasana,
use harsh words as these? Whom doth it behove to boast, thus having
won wealth by foul means? I tell thee that if Vrikodara, the son of
Pritha, drinketh not thy life-blood, piercing open thy breast in
battle, let him not
>
> p. 148
>
> attain to regions of blessedness, I tell thee truly that by
slaying the sons of Dhritarashtra in battle, before the very eyes of
all the warriors, I shall pacify this wrath of mine soon enough.'"
>
> Vaisampayana continued,--"And as the Pandavas were going away from
the assembly, the wicked king Duryodhana from excess of joy mimiced
by his own steps the playful leonine trade of Bhima. Then Vrikodara,
half turning towards the king said, Think not ye fool that by this
thou gainest any ascendency over me slay thee shall I soon with all
thy followers, and answer thee, recalling all this to thy mind. And
beholding this insult offered to him, the mighty and proud Bhima,
suppressing his rising rage and following the steps of Yudhishthira,
also spake these words while going out of the Kaurava court, 'I will
slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will
slay Sakuni that gambler with dice. I also repeat in this assembly
these proud words which the gods will assuredly make good, if ever
we engage in battle with the Kurus, I will slay this wretched
Duryodhana in battle with my mace, and prostrating him on the ground
I will place my foot on his head. And as regards this
> (other) wicked person--Dussasana who is audacious in speech, I
will drink his blood like a lion.
>
> "And Arjuna said,--O Bhima, the resolutions of superior men are
not known in words only. On the fourteenth year from this day, they
shall see what happeneth.
>
> "And Bhima again said,--'The earth shall drink the blood of
Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that
maketh the fourth.'
>
> "And Arjuna said,--'O Bhima, I will, as thou directest, slay in
battle this Karna so malicious and jealous and harsh-speeched and
vain. For doing what is agreeable to Bhima, Arjuna voweth that he
will slay in battle with his arrows this Karna with all his
followers. And I will send unto the regions of Yama also all those
other kings that will from foolishness fight against me. The
mountains of Himavat might be removed from where they are, the maker
of the day lose his brightness, the moon his coldness, but this vow
of mine will ever be cherished. And all this shall assuredly happen
if on the fourteenth year from this, Duryodhana doth not, with
proper respect, return us our kingdom.'"
>
> Vaisampayana continued,--"After Arjuna had said this, Sahadeva the
handsome son of Madri, endued with great energy, desirous of slaying
Sakuni, waving his mighty arms and sighing like snake, exclaimed,
with eyes red with anger--'Thou disgrace of the Gandhara kings,
those whom thou thinkest as defeated are not really so. Those are
even sharp-pointed arrows from whose wounds thou hast run the risk
in battle. I shall certainly accomplish all which Bhima hath said
adverting to thee with all thy followers. If therefore thou hast
anything to do, do it before that
>
> p. 149
>
> day cometh. I shall assuredly slay thee in battle with all thy
followers soon enough, it thou, O son of Suvala, stayest in the
light pursuant to the Kshatriya usage.'
>
> "'Then, O monarch hearing these words of Sahadeva, Nakula the
handsomest of men spake these words,--'I shall certainly send unto
the abode of Yama all those wicked sons of Dhritarashtra, who
desirous of death and impelled by Fate, and moved also by the wish
of doing what is agreeable to Duryodhana, have used harsh and
insulting speeches towards this daughter o Yajnasena at the gambling
match. Soon enough shall I, at the command of Yudhishthira and
remembering the wrongs to Draupadi, make the earth destitute of the
sons of Dhritarashtra.'
>
> Vaisampayana continued,--"And those tigers among men, all endued
with long arms, having thus pledged themselves to virtuous promises
approached king Dhritarashtra."
>
> (Note that the pledges come along with certain clauses like 'if
the Kauravas don't return their kingdom after they come back'
and 'at the command of Yudhishtra', thereby showing that these vows
are not a result of anger or as part of revenge, but as a sequence
of what would happen if vows and words are not kept. Only Bhima, on
a couple of occasions makes accusations out of impulse, that too
against Yudhishtra, but he was immediately prevailed upon by Arjuna.)
>
> But somehow Draupadi had come to be associated with some
terrible vows. The reason is not far to seek, if we read the
relevant chapters in detail. Soon after the Pandavas leave for the
forest, Dhritharashtra summons Vidura and enquires about how each of
them left. The description of that scene which Vidura explains
perhaps would have lent scope for new additions in other versions,
to create an impact . Vidura merely says in what way each of them
left and relates the significance attached to such poses. The
reading of the relevant portion furnished below might help you to
understand what really happened.
>
> "Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away
covering his face with his cloth. And Bhima, O king, hath gone away
looking at his own mighty arms. And Jishnu (Arjuna) hath gone away,
following the king spreading sand-grains around. And Sahadeva, the
son of Madri, hath gone away besmearing his face, and Nakula, the
handsomest of men, O king, hath gone away, staining himself with
dust and his heart in great affliction. And the large-eyed and
beautiful Krishna hath gone away, covering her face with her
dishevelled hair following in the wake of the king, weeping and in
tears. And O monarch, Dhaumya goeth along the road, with kusa grass
in hand, and uttering the aweful mantras of Sama Veda that relate to
Yama.'
>
> Dhritarashtra asked,--"Tell me, O Vidura, why is it that the
Pandavas are leaving Hastinapore in such varied guise."
>
> "Vidura replied,--'Though persecuted by thy sons and robbed of his
kingdom and wealth the mind of the wise king Yudhishthira the just
hath not yet deviated from the path of virtue. King Yudhishthira is
always kind, O Bharata, to thy children. Though deprived (of his
kingdom and possessions) by foul means, filled with wrath as he is,
he doth not open eyes. 'I should not burn the people by looking at
them with angry eyes,'--thinking so, the royal son of Pandu goeth
covering his face. Listen to me as I tell thee, O bull of the
Bharata race, why Bhima goeth so. 'There is none equal to me in
strength of arms,' thinking so Bhima goeth repeatedly stretching
forth his mighty arms. And, O king, proud of the strength of his
arms, Vrikodara goeth, exhibiting them and desiring to do unto his
enemies deeds worthy of those arms. And Arjuna the son of Kunti,
capable of using both his arms (in wielding the Gandiva) followeth
the footsteps of Yudhishthira, scattering sand-grains emblematical
of the
> arrows he would shower in battle. O Bharata, he indicateth that
as the sand-grains are scattered by him with ease, so will he rain
arrows with perfect ease on the foe (in time of battle). And
Sahadeva goeth besmearing his lace, thinking 'None may recognise me
in this day of trouble.' And, O exalted one, Nakula goeth staining
himself with
>
> p. 154
>
> dust thinking, 'Lest otherwise I steal the hearts of the ladies
that may look at me.' And Draupadi goeth, attired in one piece of
stained cloth, her hair dishevelled, and weeping, signifying--'The
wives of those for whom I have been reduced to such a plight, shall
on the fourteenth year hence be deprived of husbands, sons and
relatives and dear ones and smeared all over with blood, with hair
dishevelled and all in their feminine seasons enter Hastinapore
having offered oblations of water (unto the manes of those they will
have lost). And O Bharata, the learned Dhaumya with passions under
full control, holding the kusa grass in his hand and pointing the
same towards the south-west, walketh before, singing the mantras of
the Sama Veda that relate to Yama. And, O monarch, that learned
Brahamana goeth, also signifying, 'When the Bharatas shall be slain
in battle, the priests of the Kurus will thus sing the Soma mantras
(for the benefit of the deceased).' And the citizens, afflicted with
> great grief, are repeatedly crying out, 'Alas, alas, behold our
masters are going away! O fie on the Kuru elders that have acted
like foolish children in thus banishing heirs of Pandu from
covetousness alone. Alas, separated from the son of Pandu we all
shall become masterless. What love can we bear to the wicked and
avaricious Kurus? Thus O king, have the sons of Kunti, endued with
great energy of mind, gone away,--indicating, by manner and signs,
the resolutions that are in their hearts."
>
> ( My note:- What we can infer from this is that people of high
values and morality, when humiliated, need not utter a curse or a
word of doom on the perpetrators of crime on them. The very crime
would bring back its results on the perpetrators. Their silence will
speak volumes of how such results will take shape.)
>
> It is clear from the original text that Draupadi didn't abuse or
curse anyone for the humiliation heaped on her. Even after being
dragged into the court, she raised a question about the propriety of
her being staked - this is not to question or abuse Yudhishtra
though many in the court thought that she was challenging her
husband. She appealed to those present in the court to reply her and
her question was not directed to Yudhishtra. For, she knows and
Yudhishtra knows the implication. Even otherwise, it is the king at
whose behest the court was convened, the perpetrators of the crime
and the witnesses to the crime share the blame /demerits for not
rebuking an outrageous act committed in the court, as Vidura
explains in the court, and not the Pandavas or Yudhishtra. Her
appeal was directed at the audience to stimulate their conscience
and come out condemning the dice game, the way it was played and the
way the stakes were claimed, particularly concerning her own self
which was
> suggested by Sakuni.
>
> The fact that she did not take Yudhishtra to task by asking him
the question is made out when everyone agreed with silence Vidura's
explanation.
>
> Vidura says, "Ye Kauravas, take to your heart this high precept
that I declare. If virtue is persecuted, the whole assembly becometh
polluted. If Yudhishthira had staked her before he was himself won,
he would certainly have been regarded as her master. If, however a
person staketh anything at a time when he himself is incapable of
holding any wealth, to win it is very like obtaining wealth in a
dream. Listening to the words of the king of Gandhara, fall ye not
off from this undoubted truth."
>
> Thus Panchali can not be faulted on this account too (that she
abused her husband and took him to task in an open court)
>
> The one question that remains now is why the lord allowed her to
suffer like this in spite of her 'surrender'.
>
> This, I consider as a main issue in the whole episode bringing out
many facets of what actually 'sharanagathi' means. This will be
discussed in my next mail.
>
> Regards,
>
> Jayasree saranathan.
>
>
>
>
>
>
> ---------------------------------
> Do you Yahoo!?
> Yahoo! Small Business - Try our new resources site!
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
Yahoo! Groups Links
<*> To visit your group on the web, go to:
http://groups.yahoo.com/group/ramanuja/
<*> To unsubscribe from this group, send an email to:
ramanuja-unsubscribe@xxxxxxxxxxxxxxx
<*> Your use of Yahoo! Groups is subject to:
http://docs.yahoo.com/info/terms/
|
Home Page
http://www.ibiblio.org/sripedia |
ramanuja-subscribe@yahoogroups.com To subscribe to the list |